In insight meditation, the compendium of purifications is sevenfold: 1) purification of virtue, 2) purification of mind, 3) purification of view, 4) purification by overcoming doubt, 5) purification by knowledge and vision as to what is the path and what is not the path, 6) purification by knowledge and vision of the way, and 7) purification by knowledge and vision.

These seven stages of purification are to be attained in sequence, each being the support for the one that follows. The first purification corresponds to the morality aspect of the path, the second to the concentration aspect, the last five to the wisdom aspect. The first six stages are mundane, the last is the supramundane paths.

The characteristic of impermanence is the mode of rise and fall and change, that is, reaching non-existence after having come to be. The characteristic of suffering is the mode of being continuously oppressed by rise and fall. The characteristic of non-self is the mode of being insusceptible to the exercise of mastery, that is, the fact that one cannot excercise control over the phenomena of mind and matter.

There are three contemplations: the contemplation of impermanence, the contemplation of suffering, and the contemplation of non-self.

yawares wrote:The characteristic of non-self is the mode of being insusceptible to the exercise of mastery, that is, the fact that one cannot excercise control over the phenomena of mind and matter.

We have to be careful not to grasp the things the Buddha said about control wrongly. That is, towards a "hard determinism" view, or the perspective of a completely passive "observer." For while he said the following:

"Consciousness is not self. If consciousness were the self, this consciousness would not lend itself to dis-ease. It would be possible [to say] with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.' But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible [to say] with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.'

"He thinks any thought he wants to think, and doesn't think any thought he doesn't want to think. He wills any resolve he wants to will, and doesn't will any resolve he doesn't want to will. He has attained mastery of the mind with regard to the pathways of thought.[1]

"But as for what's called 'mind,' 'intellect,' or 'consciousness,' the uninstructed run-of-the-mill person is unable to grow disenchanted with it, unable to grow dispassionate toward it, unable to gain release from it. Why is that? For a long time this has been relished, appropriated, and grasped by the uninstructed run-of-the-mill person as, 'This is me, this is my self, this is what I am.' Thus the uninstructed run-of-the-mill person is unable to grow disenchanted with it, unable to grow dispassionate toward it, unable to gain release from it.

PS:
If there is choice, there is atta

But, all fenomena is conditioned:SN 12.61
"The instructed disciple of the noble ones, [however,] attends carefully & appropriately right there at the dependent co-arising:
"'When this is, that is.
"'From the arising of this comes the arising of that.
"'When this isn't, that isn't.
"'From the cessation of this comes the cessation of that.

Posts should also include support from a reference or a citation (Tipitaka, commentarial, or from a later work from an author representative of the Classical point-of-view).

Support is in the simple logic, or practice or analysing suttas.

When there is ignorance, there is volitional formation, volitional formation is the choice, preference.

What we can control if Buddha said that body is not our (SN 12.37), and if "the Buddha points out the folly of believing this fickle mind to be "self." "

SN 12.61
"But as for what's called 'mind,' 'intellect,' or 'consciousness,' the uninstructed run-of-the-mill person is unable to grow disenchanted with it, unable to grow dispassionate toward it, unable to gain release from it. Why is that? For a long time this has been relished, appropriated, and grasped by the uninstructed run-of-the-mill person as, 'This is me, this is my self, this is what I am.' Thus the uninstructed run-of-the-mill person is unable to grow disenchanted with it, unable to grow dispassionate toward it, unable to gain release from it.

And if he always said : this arise in me, this accure to me
And if all dhammas is conditioned

Just one question : Why we choice somethink? Who make a choice? I dont see anybody who take a decision, who makes a choice, perharps some one else will find somebody who make all choices, but it's no more The Buddha Dhamma.